John 10:11, 15; Luke 22:19; Rom. 5:8; Eph. 5:2; 1 Thess. 5:10; Titus 2:14. Professor Martin Hengel has shown with great erudition that the concept of a person voluntarily dying for his city, family and friends, truth, or to pacify the gods, was widespread in the Graeco-Roman world. A special composite word hyperapothnēskein (‘to die for’) had been formed to express it. The gospel that ‘Christ died for us’ would, therefore, have been readily intelligible to first-century pagan audiences. (Martin Hengel, Atonement, pp.1–32.)
For the negative see, e.g., Gal. 1:4; Eph. 1:7; Heb. 9:28. For the positive see, e.g., John 3:14–16; Eph. 2:16; Col. 1:20; 1 Thess. 5:10; 1 Pet. 3:18.
E.g. Gen. 2:17; 3:3, 19, 23; Rom. 5:12–14; Rev. 20:14; 21:8.
Ps. 49:12, 20; Eccl. 3:19–21.
See the occurrence of the verb embrimaomai in John 11:33, 38. Used of the snorting of horses, it was transferred to the strong human emotions of displeasure and indignation.
John 10:18; Luke 23:46.
The words of administration are recorded somewhat differently by Paul and the Synoptic evangelists. See 1 Cor. 11:23–25; Matt. 26:26–28; Mark 14:22–24; Luke 22:17–19.
Exod. 24:8. See also the covenant references in Isa. 42:6; 49:8; Zech. 9:11 and Heb. 9: 18–20.
Mark 14:12–16; Luke 22:15.
John 18:28. Cf. John 19:36 and Exod. 12:46.
Cf. Exod. 12:26–27; 13:8; Deut. 16:3.
Jesus’ agony in the Garden of Gethsemane is described by Matthew (26:36–46), Mark (14:32–42) and Luke (22:39–46). John does not refer to it, although he does tell of the walk to the olive orchard at the foot of the Mount of Olives where Jesus was betrayed and arrested (18:1–11).
Luke 12:50; John 12:27.
These particular Greek words occur in Matt. 26:37; Mark 14:33 and Luke 22:44. B. B. Warfield’s essay is published in his E.g.Person and Work, pp.93–145. His translations of these words occur on pp.130–131.
Phaedo, 117–118.
Matt. 5:11–12; Acts 5:41; Phil. 1:29–30.
Quoted in Foxe’s Book of Martyrs, p.19.
Ibid., pp.20–25.
Ibid., pp.31–33.
From Saints’ Everlasting Rest, p.393.
Friedrich Heiler, Gospel of Sadhu Sundar Singh, pp.173–178.
Isa. 51:17–22; Ps. 75:8; Jer. 25:15–29 (cf. Hab. 2:16); 49:12; Rev. 14:10; 16:1ff. and 18:6.
Douglas Webster, In Debt to Christ, p.46.
Isa. 53:5–6; John 1:29; Mark 10:45; Heb. 9:28; 1 Pet. 2:24; 3:18; 2 Cor. 5:21; Gal. 3:13.
Mark 15:25, 33–34.
E.g. Josh. 1:5, 9 and Isa. 41:10.
T. R. Glover, Jesus of History, p.192.
Thomas J. Crawford, Doctrine of Holy Scripture, pp.137–138.
R. W. Dale, Atonement, p.61.
Calvin’s Institutes, II.xvi.10 and 12. It is true, and somewhat strange, that Calvin (following Luther) believed this to be the explanation of Jesus’ ‘descent into hell’ after his death. What matters most is the fact that he experienced God-forsakenness for us, however, and not precisely when he did so.
C. E. B. Cranfield, Mark, pp.458–459.
E.g. ‘I am thirsty’ (John 19:28) is an allusion to Ps. 69:21 (cf. Ps. 22:15), and ‘Into your hands I commit my spirit’ (Luke 23:46), a quotation of Ps. 31:5.
